Πέμπτη 21 Απριλίου 2022

Monday, Tuesday, Wednesday: The End

 

by The Very Reverend Alexander Schmemann

These three days, which the Church calls Great and Holy have within the liturgical develop­ment of the Holy Week a very definite purpose. They place all its celebrations in the per­spec­tive of End Times; they remind us of the eschatological meaning of Pascha. So often Holy Week is considered one of the “beautiful traditions” or “customs,” a self-evident “part” of our calendar. We take it for granted and enjoy it as a cherished annual event which we have “observed” since childhood, we admire the beauty of its services, the pageantry of its rites and, last but not least, we like the fuss about the Paschal table. And then, when all this is done we resume our normal life. But do we understand that when the world rejected its Savior, when “Jesus began to be sorrowful and very heavy . . . and his soul was exceedingly sorrowful even unto death,” when He died on the Cross, “normal life” came to its end and is no longer possible. 

For there were “normal” men who shouted “Crucify Him” who spat at Him and nailed Him to the Cross. And they hated and killed Him precisely because He was troubling their normal life. It was indeed a perfectly “normal” world which preferred darkness and death to light and life. . . . By the death of Jesus the “normal” world, and “normal” life were irrevocably condemned. Or rather they revealed their true and abnormal inability to receive the Light, the terrible power of evil in them. “Now is the Judgment of this world” (John 12:31). The Pascha of Jesus signified its end to “this world” and it has been at its end since then. This end can last for hundreds of centuries, but this does not alter the nature of time in which we live as the “last time.” “The fashion of this world passeth away” (I Cor. 7:31).

Pascha means passover, passage. The feast of Passover was for the Jews the annual commemoration of their whole history as salvation, and of salvation as passage from the slavery of Egypt into freedom, from exile into the promised land. It was also the anticipation of the ultimate passage—into the Kingdom of God. And Christ was the fulfillment of Pascha. He performed the ultimate passage: from death into life, from this “old world” into the new world into the new time of the Kingdom. And he opened the possibility of this passage to us. Living in “this world” we can already be “not of this world,” i.e. be free from slavery to death and sin, partakers of the “world to come.” But for this we must also perform our own passage, we must condemn the old Adam in us, we must put on Christ in the baptismal death and have our true life hidden in God with Christ, in the “world to come.”

And thus Easter is not an annual commemoration, solemn and beautiful, of a past event. It is this Event itself shown, given to us, as always efficient, always revealing our world, our time, our life as being at their end, and announcing the Beginning of the new life. . . . And the function of the three first days of Holy Week is precisely to challenge us with this ultimate meaning of Pascha and to prepare us to the understanding and acceptance of it.

1. This eschatological (which means ultimate, decisive, final) challenge is revealed, first, in the common troparion of these days:

Troparion—Tone 8

Behold the Bridegroom comes at midnight, And blessed is the servant whom He shall find watching, And again unworthy is the servant whom He shall find heedless. Beware, therefore, O my soul, do not be weighed down with sleep, Lest you be given up to death and lest you be shut out of the Kingdom. But rouse yourself crying: Holy, Holy, Holy, are You, O our God! Through the Theotokos have mercy on us!

Midnight is the moment when the old day comes to its end and a new day begins. It is thus the symbol of the time in which we live as Christians. For, on the one hand, the Church is still in this world, sharing in its weaknesses and tragedies. Yet, on the other hand, her true being is not of this world, for she is the Bride of Christ and her mission is to announce and to reveal the coming of the Kingdom and of the new day. Her life is a perpetual watching and expectation, a vigil pointed at the dawn of this new day. But we know how strong is still our attachment to the “old day,” to the world with its passions and sins. We know how deeply we still belong to “this world.” We have seen the light, we know Christ, we have heard about the peace and joy of the new life in Him, and yet the world holds us in its slavery. This weakness, this constant betrayal of Christ, this incapacity to give the totality of our love to the only true object of love are wonderfully expressed in the exapostilarion of these three days:

Thy Bridal Chamber I see adorned, O my Savior And I have no wedding garment that I may enter, O Giver of life, enlighten the vesture of my soul And save me.

2. The same theme develops further in the Gospel readings of these days. First of all, the entire text of the four Gospels (up to John 13: 31) is read at the Hours (1, 3, 6 and 9). This recapitulation shows that the Cross is the climax of the whole life and ministry of Jesus, the Key to their proper understanding. Everything in the Gospel leads to this ultimate hour of Jesus and everything is to be understood in its light. Then, each service has its special Gospel lesson :

On Monday:

At Matins: Matthew 21: 18-43—the story of the fig tree, the symbol of the world created to bear spiritual fruits and failing in its response to God.

At the Liturgy of the Presanctified Gifts: Matthew 24: 3-35: the great eschatological discourse of Jesus. The signs and announcement of the End. “Heaven and earth shall pass away, but my words shall not pass away.”

On Tuesday:

At Matins: Matthew 22:15-23:39; condemnation of Pharisees, i.e., of the blind and hypocritical religion, of those who think they are the leaders of man and the light of the world, but who in fact “shut the Kingdom of heaven against men.”

At the Liturgy of the Presanctified Gifts: Matthew 24:36-26:2; the End again and the parables of the End: the ten wise virgins who had enough oil in their lamps and the ten foolish ones who were not admitted to the bridal banquet; the parable of the ten talents “… Watch, therefore, for you know neither the day nor the hour.” And, finally, the Last Judgement.

On Wednesday:

At Matins: John 12:17-50; the rejection of Christ, the growing conflict, the ultimate warning: “Now is the judgement of this world. . . . He who rejects me and does not receive my sayings, has a judge; the word that I have spoken will be his judge on the last day.”

At the Liturgy of the Presanctified Gifts: Matthew 26:6-16; the woman who poured the precious ointment on Jesus, the image of love and repentance which alone unite us with Christ.

3. These Gospel lessons are explained and elaborated in the hymnology of these days: the sticheras and the triodia (short canons of three odes each sung at Matins). One warning, one exhortation runs through all of them: the end and the judgement are approaching, let us prepare for them:

When the Lord was going to His voluntary Passion, He said to His Apostles on the way: behold, we go up to Jerusalem, and the Son of Man shall be delivered up, as it is written of Him. Come therefore, and let us accompany Him, with minds purified from the pleasures of this life, and let us be crucified and die with Him, that we may live with Him, and that we may hear Him say to us: I go now, not to the earthly Jerusalem to suffer, but unto My Father and you Father, and My God and your God, and I will raise you up into the upper Jerusalem, in the Kingdom of Heaven. (Monday Matins)

Behold, O my soul, the Master has confided to Thee a talent; receive the favor with fear; lend to Him who gave; distribute to the poor, and acquire for thyself thy Lord as thy Friend; that, when He shall come in glory, thou mayest stand on His right hand and hear His blessed voice: Enter, my servant, into the joy of thy Lord. O my Savior, deem me, the wanderer, worthy of this, through Thy great mercy. (Tuesday Matins)

4. Throughout the whole Lent the two books of the Old Testament read at Vespers were Genesis and Proverbs. With the beginning of the Holy Week they are replaced by Exodus and Job. Exodus is the story of Israel’s liberation from Egyptian slavery, of their Passover. It prepares us for the understanding of Christ’s exodus to His Father, of His fulfillment of the whole history of salvation. Job, the sufferer, is the Old Testament icon of Christ. This reading announces the great mystery of Christ’s sufferings, obedience and sacrifice.

5. The liturgical structure of these three days is still of the Lenten type. It includes, therefore, the prayer of St. Ephraim the Syrian with prostrations, the augmented reading of the Psalter, the Liturgy of the Presanctified Gifts and the Lenten Liturgical chant. We are still in the time of repentance for repentance alone makes us partakers of the Pascha of our Lord, opens to us the doors of the Paschal banquet. And, then, on Great and Holy Wednesday, as the last Liturgy of the Presanctified Gifts is about to be completed, after the Holy Gifts have been removed from the Altar, the Priest reads for the last time the prayer of St. Ephraim. At this moment the preparation comes to an end. The Lord summons us now to His Last Supper.

Source

The Mystery of Holy Week

Among the more pernicious ideas that inhabit our contemporary world is the notion that we are all isolated, independent, and alone. Even when we gather, we think of ourselves as but one among many. Among the most glaring exceptions to this form of thought, however, are sporting events. People attend a football game and declare when it is finished, “We won!” or “We lost!” We feel genuine joy at the first and sadness at the second. We do not say, “They won” (unless we mean the opposing side). This is not actually strange. Sport has, from its earliest beginnings, been a religious experience. That said, it is an experience that we fail to consider or understand. It is also a shallow, meaningless, religion.

The mystery of sport is that we have some sense not only watching, but participating in what takes place. The team’s victory is my victory. The emptiness of this mystery is that what is being “participated” in has no substance or true being. We feel robbed when a referee blows a call and the game ends with the wrong winner. At such a moment the emptiness of the game is revealed. It had no more meaning than a mistake.

This meditation on sport is a very vacuous way to get at the notion of true participation (of which it is but the least shadow). True participation lies at the heart of all worship and much else in our lives. A marriage, at its best, is a participation, a literal sharing in the life of the other. The language of Scripture describes a spouse as “bone of my bone and flesh of my flesh.” What each does affects the other, both for good and for ill. The same is true for other relationships to lesser extents. St. Silouan said, “My brother is my life.” This participation is the very nature of love itself. We are commanded to “love your neighbor as yourself.” There can be no other form of love.

Scripture describes the knowledge of God as a participation – it is a sharing in His life. God can never be the “object” of our love for He is not an object. Because knowledge of God is by participation, Christ can say, “This is eternal life, that they might know Thee… and Jesus Christ whom Thou hast sent.” (Jn. 17:3) This, of course, is a great frustration to atheists who claim that God does not exist because they cannot perceive Him as object. The emptiness of modern life presumes that there is no participation anywhere, only life as an object among objects. Little wonder that modernity thrives on violence (if people are objects, then we can do violence without damage to ourselves).

Participation in the Holy

Our modern mind-set has difficulties with the long, exhausting services of Orthodox Holy Week. Each of the services is something of a liturgical presentation of the significant events of that day that led up to the death and resurrection of Christ. They are also a “deep-dive” into the rich meanings, both in the events themselves, but also in hearts of all involved. But more than this, the services constitute a participation in the events themselves. Just as the Holy Eucharist is a “participation” in the Body and Blood of Christ (1Cor. 10:16), so the various services of the Church are a participation in that which they represent.

St. Paul writes, “I am crucified with Christ, nevertheless I live.” (Gal. 2:20) The death and resurrection of Christ are not simply events that we think about, things that happened long ago that we think of as significant. The crucifixion of Christ (to use but one example) is an event of eternal reality (as an extension of its historical character), as well. It is not just eternal, but reaches out and includes all things. It is a misunderstanding when Christians say that “Christ died for me,” without also saying, “Christ died in me, and I have died with Him.” St. Paul describes this as the very nature of Holy Baptism (Rom. 6:3).

The same mystical link that unites the sacrament of Holy Baptism and the death of Christ, is also found in the sacrament of the Holy Eucharist, and is the mystery that unites us to Him in all of the services. Worship has a sacramental character at all times.

In Holy Week, we do not make an extra effort merely to engage in liturgical excess. We extend that which is contained in the Liturgy of every Sunday morning across the days of an entire week that we might concentrate our souls on every detail of that most holy sacrifice, and in that concentration, allow ourselves to become aware of the grace given to us in that holy union. The services are long because the days of that week were long. We exhaust ourselves because He was exhausted. At its deepest moment, Christ Himself asked if it were possible for all of this to happen some other way. Our own doubts and hesitations are thus sanctified, and participate in the agony of the Garden. St. Paul gives voice to our hearts in our longing for participation in Christ:

“…that I may know Him and the power of His resurrection, and the fellowship [lit. “communion”]of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead.” (Phil 3:10-11)

Christ gives Himself for us that He might give Himself in us. We give ourselves to Him, that we might be with Him: crucified, buried, risen. It is our inheritance in the Kingdom.

Good strength in the events of this week!

See also   

The Bridegroom and Judgment // Orthodox Holy Week

God’s Tattoos

Lazarus Saturday: Christ “stole him from among the dead.” Next weekend there will be a blasting of the gates of hell itself! 

CALLING THE DEAD TO NEW LIFE — THE RAISING OF LAZARUS FROM THE DEAD!... 

Great and Holy Friday + Great and Holy Saturday!... 

The end of Judas and the potter's field

Knocking Down the Gates of Hell 

Who Can Close Paradise if the Lord Opens It?

"ክርስቶስ ተነስቷል!" - "ልጄ በዚህች ሌሊት ሰማያት ተውበዋል"

This Time Is That Time – Holy Week Thoughts  

 
An Atonement of Shame – Orthodoxy and the Cross
 

Victory Against Death - The Sadness and Joy of Holy Saturday!
 

About The Paschal Lamb
 

The Mystery of Holy Week and Pascha
 

The Orthodox Holy Week & Holy Easter (Pascha)

"And I, when I am lifted up from the earth, will draw all people to myself",
John 12: 32 (icon from here)

Σάββατο 16 Απριλίου 2022

Lazarus Saturday: Christ “stole him from among the dead.” Next weekend there will be a blasting of the gates of hell itself!

Largely ignored by much of Christendom, the Orthodox mark the day before Palm Sunday as “Lazarus Saturday” in something of a prequel to the following weekend’s Pascha. It is, indeed a little Pascha just before the greater one. And this, of course, was arranged by Christ Himself, who raised His friend Lazarus from the dead as something of a last action before entering Jerusalem and beginning His slow ascent to Golgotha through the days of Holy week.

One of the hymns of the Vigil of Lazarus Saturday says that Christ “stole him from among the dead.” I rather like the phrase. Next weekend there will be no stealing, but a blasting of the gates of hell itself. What he does for Lazarus he will do for all.

Lazarus, of course, is different from those previously raised from the dead by Christ (such as the daughter of Jairus). Lazarus had been four days dead and corruption of the body had already set in. “My Lord, he stinks!” one of his sisters explained when Christ requested to be shown to the tomb.

I sat in that tomb in September 2008. It is not particularly notable as a shrine. It is today, in the possession of a private, Muslim family. You pay to get in. Several of our pilgrims did not want to pay to go in. I could not stop myself.

Lazarus is an important character in 19th century Russian literature. Raskolnikov, in Crime and Punishment, finds the beginning of his repentance of the crime of murder, by listening to a reading of the story of Lazarus. It is, for many, and properly so, a reminder of the universal resurrection. What Christ has done for Lazarus He will do for all.

For me, he is also a sign of the universal entombment: that even before we die, we have frequently begun to inhabit our tombs. We live our life with the doors closed (and we stink). Our hearts are often places of corruption and not the habitation of the good God. Or, at best, we ask Him to visit us as He visited Lazarus. That visit brought tears to the eyes of Christ. The state of our corruption makes Him weep. It is such a contradiction to the will of God. We were not created for the tomb.

I also note that in the story of Lazarus – even in his being raised from the dead – he rises in weakness. He remains bound by his graveclothes. Someone must “unbind” him. We ourselves, having been plunged into the waters of Baptism and robed with the righteousness of Christ, too often exchange those glorious robes for graveclothes. Christ has made us alive, but we remain bound like dead men.

I sat in the tomb of Lazarus because it seemed so familiar. But there is a voice that calls us all…

CALLING THE DEAD TO NEW LIFE — THE RAISING OF LAZARUS FROM THE DEAD!...

 



Orthodox Metropolis of Zambia

On the day before Palm Sunday (and the start of Holy Week), the Eastern Orthodox Church celebrates what we call Lazarus Saturday. On this day, we remember Christ’s raising of His dear friend Lazarus from the dead, after he had been dead four days. This feast marks the end of the forty days of Great Lent and serves as a unique transition into our Lord’s Passion. In triumph and joy, the Church bears witness to Christ’s power over death and exalts Him as King before entering the most solemn week of the year, one that leads the faithful in remembrance of His suffering and death and concludes with the great and glorious Feast of Pascha.

CELEBRATION OF THE FEAST
Having fulfilled Forty Days […] we ask to see the Holy Week of Thy Passion. With these words sung at Friday Vespers, Lent comes to its end; and we enter into the annual commemoration of Christ’s suffering, death and Resurrection. Liturgical texts describe the double feast of Lazarus’ resurrection and the Entrance of the Lord to Jerusalem (Palm Sunday) as the “beginning of the Cross”. Therefore, we must understand this Feast in the context of Holy Week. The Troparion of these days explicitly affirms that by raising Lazarus from the dead, Christ confirmed the truth of universal resurrection. Light and joy shine not only at the end of Holy Week but also at its beginning; they illumine darkness itself and reveal its ultimate meaning.

All those familiar with Orthodox worship know the peculiar, almost paradoxical character of Lazarus Saturday services. It is a Resurrection service on a Saturday, a day usually devoted to the liturgical commemoration of the dead. And the joy which permeates these services stresses one central theme: the upcoming victory of Christ over Hades. Hades is the Biblical term for Death, for that unescapable darkness and destruction that swallows all life and poisons the world with its shadow. But now—with Lazarus’ resurrection—death begins to tremble. Here, the decisive duel between Life and Death begins, and it gives us the key to the mystery of Pascha. In the early Church, Lazarus Saturday was called the “announcement of Pascha”; it announces and anticipates, indeed, the wonderful light and peace of the next Saturday—the Great and Holy Saturday, the day of the Lifegiving Tomb.

THE RAISING OF LAZARUS IN SCRIPTURE
THE LORD WAITS

We find this powerful story in the Gospel of John 11:1-45. Lazarus becomes ill, and his sisters, Mary and Martha send a message to Jesus. In response, Jesus says, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it” (vv. 1-4).

Instead of going immediately to Bethany, the town where Lazarus lived, Christ remained where he was for two more days. Only then did He return to Judea with His disciples, who tried to convince Him not to go for fear of the Jews who had recently tried to stone Him (John 10:31). Jesus comforts them and then explains that Lazarus has fallen asleep and that He must go to wake him. The disciples, mistakenly thinking the Lord meant Lazarus was simply sleeping, wondered why Jesus would go to wake him. This led to Jesus telling them directly that Lazarus was, indeed, dead.

MARTHA AND MARY GREET THE LORD
When Martha, one of Lazarus’ sisters, heard that Jesus was approaching, she went to meet Him. She said to Him, “Lord, if you had been here, my brother would not have died. But even now I know that God will give you whatever you ask of Him.” Jesus told her that her brother will rise again. Martha said she knew he would rise again in the resurrection on the last day.

But Jesus corrected her and said, “I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die.” Jesus asked Martha if she believed this. And she said to Him, “Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world” (vv. 17-27).

After this, Martha returned to tell Mary that Jesus had come and was asking for her. Mary went to Him, followed by those consoling her. The mourners followed her, thinking she was going to the tomb to weep there. When she came to Jesus, she fell at His feet and said, “Lord, if you had been here, my brother would not have died.”

Jesus saw her weeping and those who were with her, and He was deeply moved. He asked to be taken to the tomb of Lazarus. As Jesus wept, the Jews said, “See how He loved him.” Others wondered that if Jesus could open the eyes of the blind, He certainly could have kept Lazarus from dying (vv. 28-37).

RAISING LAZARUS
Jesus came to the tomb and asked that someone move the stone from the door. Martha remarked that Lazarus had now been in the tomb for four days and that there would be a stench. Jesus replied, “Did I not tell you that if you believed, you would see the glory of God?” They took the stone away. Then Jesus looked toward heaven and said, “Father, I thank You for having heard me, but I have said this for the sake of the crowd standing here, so they may believe that You sent Me.” When He had said this, He called out with a loud voice, “Lazarus, come out!” Lazarus walked out of the tomb, bound with the strips of burial cloth, and Jesus said, “Unbind him, and let him go” (vv. 38-44).
According to ancient Jewish Tradition, the soul remained near the body for only three days. As a result of this miracle, many of the Jews present came to believe in Jesus. Christ performs this miracle to reassure His disciples that though He will suffer and die, He is still Lord and Victor over death. The resurrection of Lazarus is a prophecy in the form of an action. It foreshadows Christ’s own Resurrection eight days later, and at the same time it anticipates the resurrection of all the righteous on the Last Day: Lazarus is “the saving first-fruits of the regeneration of the world.”


THE SYMBOLISM BEHIND RAISING LAZARUS
Lazarus, as the friend of Christ, serves as a symbol for all of mankind. As beings made in the image of God, we are all called to divine friendship with Him: knowledge of God, communion with Him, and sharing of life with Him. “In Him was life and the life was the light of men” (John 1:4). And yet death (which God didn’t create) destroys and annihilates His creation.

But why does Christ weep if He knows that in a moment He will call Lazarus back from the dead? Because He contemplates the triumph of death and destruction in the world He created. At the grave of Lazarus, God encounters Death. He meets His Enemy, who has taken away from Him His world and become its prince. And we who follow Jesus enter with Him into that hour, into the climax and fulfillment of His work.

The Cross, its necessity and universal meaning are announced in the shortest verse of the Gospel: “and Jesus wept”. It is because He wept, i.e., loved Lazarus, that Jesus had the power of calling him back to life. The power of Resurrection is not a divine “power in itself,” but the power of love, or rather love as power. God is Love and Love is life. And Love creates Life. It is Love that weeps at the grave and it is Love that restores life. In Christ’s Divine tears, love is at work again —recreating, redeeming, restoring the darkened life of man. And this is why Lazarus Saturday is the beginning of both: the Cross, as the supreme sacrifice of love, and the Resurrection, as the ultimate triumph of love.

John 11:1-45
21st Century King James Version
 
11 Now a certain man was sick named Lazarus, of Bethany, the town of Mary and her sister Martha.

2 (It was that Mary who had anointed the Lord with ointment and wiped His feet with her hair, whose brother Lazarus was sick.)

3 Therefore his sisters sent unto Him, saying, “Lord, behold, he whom Thou lovest is sick.”

4 When Jesus heard that, He said, “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”

5 Now Jesus loved Martha and her sister and Lazarus.

6 When He heard therefore that Lazarus was sick, He stayed two days still in the same place where He was.

7 Then after that He said to His disciples, “Let us go into Judea again.”

8 His disciples said unto Him, “Master, the Jews of late sought to stone Thee, and goest Thou thither again?”

9 Jesus answered, “Are there not twelve hours in the day? If any man walk in the day he stumbleth not, because he seeth the light of this world.

10 But if a man walk in the night, he stumbleth because there is no light in him.”

11 These things said He, and after that He said unto them, “Our friend Lazarus sleepeth; but I go, that I may awaken him out of sleep.”

12 Then said His disciples, “Lord, if he sleep he shall do well.”

13 However Jesus spoke of his death, but they thought that He had spoken of the taking of rest in sleep.

14 Then Jesus said unto them plainly, “Lazarus is dead.

15 And I am glad for your sakes that I was not there, to the intent that ye may believe. Nevertheless let us go unto him.”

16 Then Thomas, who was called Didymus, said unto his fellow disciples, “Let us also go, that we may die with Him.”

17 Then when Jesus came, He found that he had lain in the grave four days already.

18 Now Bethany was nigh unto Jerusalem, about two miles away,

19 and many of the Jews came to Martha and Mary to comfort them concerning their brother.

20 Then Martha, as soon as she heard that Jesus was coming, went and met Him; but Mary sat still in the house.

21 Then Martha said unto Jesus, “Lord, if Thou hadst been here, my brother would not have died.

22 But I know that even now, whatsoever Thou wilt ask of God, God will give it Thee.”

23 Jesus said unto her, “Thy brother shall rise again.”

24 Martha said unto Him, “I know that he shall rise again at the resurrection on the Last Day.”

25 Jesus said unto her, “I am the resurrection and the Life. He that believeth in Me, though he were dead, yet shall he live;

26 and whosoever liveth and believeth in Me shall never die. Believest thou this?”

27 She said unto Him, “Yea, Lord, I believe that Thou art the Christ, the Son of God, who should come into the world.”

28 And when she had so said, she went her way and called Mary her sister secretly, saying, “The Master has come, and calleth for thee.”

29 As soon as she heard that, she arose quickly and came unto Him.

30 Now Jesus had not yet come into the town, but was in that place where Martha met Him.

31 The Jews then, who were with her in the house and comforting her, when they saw that Mary rose up hastily and went out, followed her, saying, “She goeth unto the grave to weep there.”

32 Then when Mary had come where Jesus was and saw Him, she fell down at His feet, saying unto Him, “Lord, if Thou hadst been here, my brother would not have died.”

33 When Jesus therefore saw her weeping, and the Jews also weeping who came with her, He groaned in the spirit and was troubled,

34 and said, “Where have ye laid him?” They said unto Him, “Lord, come and see.”

35 Jesus wept.

36 Then said the Jews, “Behold, how he loved him!”

37 And some of them said, “Could not this man, who opened the eyes of the blind, have caused that even this man should not have died?”

38 Jesus therefore again, groaning in Himself, came to the grave. It was a cave, and a stone lay against it.

39 Jesus said, “Take ye away the stone.” Martha, the sister of him that was dead, said unto Him, “Lord, by this time there is a stench, for he hath been dead four days.”

40 Jesus said unto her, “Said I not unto thee that if thou would believe, thou should see the glory of God?”

41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up His eyes and said, “Father, I thank Thee that Thou hast heard Me.

42 And I knew that Thou hearest Me always, but because of the people who stand by I said it, that they may believe that Thou hast sent Me.”

43 And when He thus had spoken, He cried with a loud voice, “Lazarus, come forth!”

44 And he that was dead came forth, bound hand and foot with graveclothes, and his face was bound about with a napkin. Jesus said unto them, “Loose him, and let him go.”

45 Then many of the Jews who came to Mary and had seen the things which Jesus did, believed in Him
 
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João 11:1-45
Almeida Revista e Corrigida 2009
A ressurreição de Lázaro

11 Estava, então, enfermo um certo Lázaro, de Betânia, aldeia de Maria e de sua irmã Marta. 2 E Maria era aquela que tinha ungido o Senhor com unguento e lhe tinha enxugado os pés com os seus cabelos, cujo irmão, Lázaro, estava enfermo. 3 Mandaram-lhe, pois, suas irmãs dizer: Senhor, eis que está enfermo aquele que tu amas. 4 E Jesus, ouvindo isso, disse: Esta enfermidade não é para morte, mas para glória de Deus, para que o Filho de Deus seja glorificado por ela. 5 Ora, Jesus amava a Marta, e a sua irmã, e a Lázaro. 6 Ouvindo, pois, que estava enfermo, ficou ainda dois dias no lugar onde estava. 7 Depois disso, disse aos seus discípulos: Vamos outra vez para a Judeia. 8 Disseram-lhe os discípulos: Rabi, ainda agora os judeus procuravam apedrejar-te, e tornas para lá? 9 Jesus respondeu: Não há doze horas no dia? Se alguém andar de dia, não tropeça, porque vê a luz deste mundo. 10 Mas, se andar de noite, tropeça, porque nele não há luz. 11 Assim falou e, depois, disse-lhes: Lázaro, o nosso amigo, dorme, mas vou despertá-lo do sono. 12 Disseram, pois, os seus discípulos: Senhor, se dorme, estará salvo. 13 Mas Jesus dizia isso da sua morte; eles, porém, cuidavam que falava do repouso do sono. 14 Então, Jesus disse-lhes claramente: Lázaro está morto, 15 e folgo, por amor de vós, de que eu lá não estivesse, para que acrediteis. Mas vamos ter com ele. 16 Disse, pois, Tomé, chamado Dídimo, aos condiscípulos: Vamos nós também, para morrermos com ele.

17 Chegando, pois, Jesus, achou que já havia quatro dias que estava na sepultura. 18 (Ora, Betânia distava de Jerusalém quase quinze estádios.) 19 E muitos dos judeus tinham ido consolar a Marta e a Maria, acerca de seu irmão. 20 Ouvindo, pois, Marta que Jesus vinha, saiu-lhe ao encontro; Maria, porém, ficou assentada em casa. 21 Disse, pois, Marta a Jesus: Senhor, se tu estivesses aqui, meu irmão não teria morrido. 22 Mas também, agora, sei que tudo quanto pedires a Deus, Deus to concederá. 23 Disse-lhe Jesus: Teu irmão há de ressuscitar. 24 Disse-lhe Marta: Eu sei que há de ressuscitar na ressurreição do último Dia. 25 Disse-lhe Jesus: Eu sou a ressurreição e a vida; quem crê em mim, ainda que esteja morto, viverá; 26 e todo aquele que vive e crê em mim nunca morrerá. Crês tu isso? 27 Disse-lhe ela: Sim, Senhor, creio que tu és o Cristo, o Filho de Deus, que havia de vir ao mundo.

28 E, dito isso, partiu e chamou em segredo a Maria, sua irmã, dizendo: O Mestre está aqui e chama-te. 29 Ela, ouvindo isso, levantou-se logo e foi ter com ele. 30 (Ainda Jesus não tinha chegado à aldeia, mas estava no lugar onde Marta o encontrara.) 31 Vendo, pois, os judeus que estavam com ela em casa e a consolavam que Maria apressadamente se levantara e saíra, seguiram-na, dizendo: Vai ao sepulcro para chorar ali. 32 Tendo, pois, Maria chegado aonde Jesus estava e vendo-o, lançou-se aos seus pés, dizendo-lhe: Senhor, se tu estivesses aqui, meu irmão não teria morrido. 33 Jesus, pois, quando a viu chorar e também chorando os judeus que com ela vinham, moveu-se muito em espírito e perturbou-se. 34 E disse: Onde o pusestes? Disseram-lhe: Senhor, vem e vê. 35 Jesus chorou. 36 Disseram, pois, os judeus: Vede como o amava. 37 E alguns deles disseram: Não podia ele, que abriu os olhos ao cego, fazer também com que este não morresse? 38 Jesus, pois, movendo-se outra vez muito em si mesmo, foi ao sepulcro; e era uma caverna e tinha uma pedra posta sobre ela. 39 Disse Jesus: Tirai a pedra. Marta, irmã do defunto, disse-lhe: Senhor, já cheira mal, porque é já de quatro dias. 40 Disse-lhe Jesus: Não te hei dito que, se creres, verás a glória de Deus? 41 Tiraram, pois, a pedra. E Jesus, levantando os olhos para o céu, disse: Pai, graças te dou, por me haveres ouvido. 42 Eu bem sei que sempre me ouves, mas eu disse isso por causa da multidão que está ao redor, para que creiam que tu me enviaste. 43 E, tendo dito isso, clamou com grande voz: Lázaro, vem para fora. 44 E o defunto saiu, tendo as mãos e os pés ligados com faixas, e o seu rosto, envolto num lenço. Disse-lhes Jesus: Desligai-o e deixai-o ir.

45 Muitos, pois, dentre os judeus que tinham vindo a Maria e que tinham visto o que Jesus fizera creram nele.
 
St Lazarus, holy icon from the city of Larnaca, Cyprus

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Йоан 11:1-45
1940 Bulgarian Bible

11 Един <човек на име> Лазар, от Витания, от селото на Мария и на сестра й Марта, беше болен.

2 (А Мария, чийто брат Лазар беше болен, бе оная, която помаза Господа с миро и отри нозете Му с косата си).

3 И тъй, сестрите пратиха до Него да Му кажат: Господи, ето този, когото обичаш, е болен.

4 А Исус, като чу това, рече: Тази болест не е смъртоносна, но е за Божията слава, за да се прослави Божият Син чрез нея.

5 А Исус обичаше Марта, и сестра й, и Лазара.

6 Тогава откак чу, че бил болен, престоя два дни на мястото, гдето се намираше.

7 А подир това, каза на учениците: Да отидем пак в Юдея.

8 Казват Му учениците: Учителю, сега юдеите искаха да Те убият с камъни, и пак ли там отиваш?

9 Исус отговори: Нали има дванадесет часа в деня? Ако ходи някой денем, не се препъва, защото вижда виделината на тоя свят.

10 Но ако ходи някой нощем, препъва се, защото не е осветлен.

11 Това изговори, и подир туй им каза: Нашият приятел Лазар заспа; но Аз отивам да го събудя.

12 Затова учениците Му рекоха: Господи, ако е заспал, ще оздравее.

13 Но Исус бе говорил за смъртта му; а те мислеха, че говори за почиване в сън.

14 Тогава Исус им рече ясно: Лазар умря.

15 И заради вас, радвам се, че не бях там, за да повярвате; обаче, нека да отидем при него.

16 Тогава Тома, наречен близнак, каза на съучениците: Да отидем и ние, за да умрем с Него.

17 И тъй, като дойде Исус, намери, че <Лазар> бил от четири дни в гроба.

18 А Витания беше близо до Ерусалим, колкото петнадесет стадии;

19 и мнозина от юдеите бяха при Марта и Мария да ги утешават за брат им.

20 Марта, прочее, като чу, че идел Исус, отиде да Го посрещне; а Мария още седеше в къщи.

21 Тогава Марта рече на Исуса: Господи, да беше Ти тука, не щеше да умре брат ми.

22 Но и сега зная, че каквото и да поискаш от Бога, Бог ще Ти даде.

23 Казва й Исус: Брат ти ще възкръсне.

24 Казва Му Марта: Зная, че ще възкръсне във възкресението на последния ден.

25 Исус й рече: Аз съм възкресението и живота; който вярва в Мене, ако и да умре, ще живее;

26 и никой, който е жив и вярва в Мене, няма да умре до века. Вярваш ли това?

27 Казва му: Да Господи, вярвам, че Ти си Христос, Божият Син, Който има да дойде на света.

28 И като рече това, отиде да повика скришом сестра си Мария, казвайки: Учителят е дошъл и те вика.

29 И тя, щом чу това, стана бързо и отиде при Него.

30 Исус още не беше дошъл в селото, а беше на мястото, гдето Го посрещна Марта.

31 А юдеите, които бяха с нея в къщи и я утешаваха, като видяха, че Мария стана бързо и излезе, отидоха подире й, като мислеха че отива на гроба да плаче там.

32 И тъй, Мария, като дойде там гдето беше Исус и Го видя, падна пред нозете Му и рече Му: Господи, да беше Ти тука, нямаше да умре брат ми.

33 Исус, като я видя, че плаче, и юдеите, които я придружаваха, че плачат, разтъжи се в духа си и се смути.

34 И рече: Где го положихте? Казват Му: Господи, дойди и виж.

35 Исус се просълзи.

36 Затова юдеите думаха: Виж колко го е обичал!

37 А някои от тях рекоха: Не можеше ли Този, Който отвори очите на слепеца, да направи така, че и този да не умре?

38 Исус, прочее, като тъжеше пак в Себе Си, дохожда на гроба. Беше пещера, и на нея бе привален камък.

39 Казва Исус: Отместете камъка. Марта, сестрата на умрелия, Му казва: Господи, смърди вече, защото е от четири дни в <гроба>.

40 Казва й Исус: Не рекох ли ти, че ако повярваш ще видиш Божията слава?

41 И тъй, отместиха камъка. А Исус подигна очи нагоре и рече: Отче, благодаря Ти, че Ме послуша.

42 Аз знаех, че Ти винаги Ме слушаш; но това казах заради народа, който стои наоколо, за да повярват, че Ти си Ме пратил.

43 Като каза това, извика със силен глас: Лазаре, излез вън!

44 Умрелият излезе, с ръце и нозе повити в саван, и лицето му забрадено с кърпа. Исус им каза: Разповийте го и оставете го да си иде.

45 Тогава мнозина от юдеите, които бяха дошли при Мария и видяха това що стори <Исус>, повярваха в Него.
 
Η ΑΝΑΣΤΑΣΗ ΤΟΥ ΛΑΖΑΡΟΥ

Κατά Ιωάννην Άγιο Ευαγγέλιο, Κεφάλαιο ΙΑ'(11) 1-45 Νεοελληνική Απόδοση

Ο θάνατος του Λαζάρου
Ήταν τότε κάποιος που ασθενούσε, ο Λάζαρος από τη Βηθανία, από το χωριό της Μαρίας και της Μάρθας της αδελφής της.
Και ήταν η Μαρία εκείνη που άλειψε τον Κύριο με μύρο και σκούπισε τα πόδια του με τα μαλλιά της, της οποίας ο αδελφός της ο Λάζαρος ασθενούσε.
Απέστειλαν ανθρώπους, λοιπόν, οι αδελφές προς αυτόν και έλεγαν: «Κύριε, δες, αυτός που αγαπάς ασθενεί».
Όταν το άκουσε τότε ο Ιησούς, είπε: «Αυτή η ασθένεια δεν είναι για θάνατο, αλλά για τη δόξα του Θεού, για να δοξασθεί ο Υιός του Θεού μέσω αυτής».
Μάλιστα ο Ιησούς αγαπούσε τη Μάρθα και την αδελφή της και το Λάζαρο.
Μόλις λοιπόν άκουσε ότι ασθενεί, τότε έμεινε στον τόπο όπου ήταν δύο ημέρες.
Έπειτα, μετά από αυτό, λέει στους μαθητές: «Ας πηγαίνουμε στην Ιουδαία πάλι».
Του λένε οι μαθητές: «Ραβί, τώρα ζητούσαν να σε λιθοβολήσουν οι Ιουδαίοι, και πάλι πηγαίνεις εκεί;»
Αποκρίθηκε ο Ιησούς: «Δεν είναι δώδεκα οι ώρες της ημέρας; Αν κάποιος περπατά την ημέρα, δε σκοντάφτει, γιατί το φως του κόσμου τούτου βλέπει.
Αν όμως κάποιος περπατά τη νύχτα, σκοντάφτει, γιατί το φως δεν είναι με αυτόν».
Αυτά είπε, και μετά από αυτό τους λέει: «Ο Λάζαρος ο φίλος μας έχει κοιμηθεί, αλλά πορεύομαι για να τον ξυπνήσω».
Του είπαν λοιπόν οι μαθητές: «Κύριε, αν έχει κοιμηθεί, θα σωθεί».
Ο Ιησούς όμως είχε μιλήσει για το θάνατό του. Ενώ εκείνοι νόμισαν ότι μιλάει για την κοίμηση του ύπνου.
Τότε λοιπόν τους είπε ο Ιησούς καθαρά: «Ο Λάζαρος πέθανε,
και χαίρομαι για σας, για να πιστέψετε, επειδή δεν ήμουν εκεί. Αλλά ας πηγαίνουμε προς αυτόν».
Είπε τότε ο Θωμάς, ο λεγόμενος Δίδυμος, στους συμμαθητές του: «Ας πηγαίνουμε κι εμείς να πεθάνουμε μαζί του».

Ο Ιησούς είναι η Ανάσταση και η Ζωή
Όταν ήρθε λοιπόν ο Ιησούς, τον βρήκε ήδη τέσσερις ημέρες να είναι στο μνήμα.
Και η Βηθανία ήταν κοντά στα Ιεροσόλυμα σε απόσταση μικρότερη από τρία χιλιόμετρα.
Και πολλοί από τους Ιουδαίους είχαν έρθει προς τη Μάρθα και τη Μαρία, για να τις παρηγορήσουν για τον αδελφό τους.
Η Μάρθα, λοιπόν, μόλις άκουσε ότι ο Ιησούς έρχεται, τον προϋπάντησε. Και η Μαρία καθόταν μέσα στον οίκο.
Είπε τότε η Μάρθα προς τον Ιησού: «Κύριε, αν ήσουν εδώ, δε θα πέθαινε ο αδελφός μου.
Αλλά και τώρα ξέρω ότι όσα ζητήσεις από το Θεό, θα σου τα δώσει ο Θεός».
Της λέει ο Ιησούς: «Θα αναστηθεί ο αδελφός σου».
Του λέει η Μάρθα: «Ξέρω ότι θα αναστηθεί κατά την ανάσταση, την έσχατη ημέρα».
Της είπε ο Ιησούς: «Εγώ είμαι η ανάσταση και η ζωή. Όποιος πιστεύει σ’ εμένα κι αν πεθάνει θα ζήσει,
και καθένας που ζει και πιστεύει σ’ εμένα δε θα πεθάνει στον αιώνα. Το πιστεύεις αυτό;»
Του λέει: «Ναι, Κύριε. Εγώ έχω πιστέψει ότι εσύ είσαι ο Χριστός, ο Υιός του Θεού, ο ερχόμενος στον κόσμο».

Ο Ιησούς δακρύζει
Και όταν είπε αυτό, έφυγε και φώναξε τη Μαρία την αδελφή της κρυφά και της είπε: «Ο δάσκαλος είναι εδώ και σε φωνάζει».
Εκείνη τότε, μόλις το άκουσε, σηκώθηκε γρήγορα και ερχόταν προς αυτόν.
Ακόμα, λοιπόν, ο Ιησούς δεν είχε έρθει στο χωριό, αλλά ήταν ακόμα στον τόπο όπου τον προϋπάντησε η Μάρθα.
Οι Ιουδαίοι, τότε, που ήταν μαζί της στην οικία και την παρηγορούσαν, όταν είδαν τη Μαρία ότι γρήγορα σηκώθηκε και εξήλθε, την ακολούθησαν, επειδή νόμισαν ότι πηγαίνει στο μνήμα, για να κλάψει εκεί.
Η Μαρία, λοιπόν, μόλις ήρθε εκεί όπου ήταν ο Ιησούς, όταν τον είδε, έπεσε μπροστά στα πόδια του και του λέει: «Κύριε, αν ήσουν εδώ, δε θα μου πέθαινε ο αδελφός».
Ο Ιησούς, τότε, καθώς την είδε να κλαίει και τους Ιουδαίους που ήρθαν μαζί της να κλαίνε, αναστέναξε στο πνεύμα του και ταράχτηκε
και είπε: «Πού τον έχετε θέσει;» Του λένε: «Κύριε, έλα και δες».
Δάκρυσε ο Ιησούς.
Έλεγαν λοιπόν οι Ιουδαίοι: «Δες πώς τον αγαπούσε».
Μερικοί όμως από αυτούς είπαν: «Δεν μπορούσε αυτός, που άνοιξε τα μάτια του τυφλού, να κάνει ώστε και αυτός να μην πεθάνει;»

Η ανάσταση του Λαζάρου
Ο Ιησούς, λοιπόν, πάλι αφού αναστέναξε μέσα του, έρχεται στο μνήμα. Και εκείνο ήταν σπήλαιο, και ένας λίθος βρισκόταν πάνω του στην είσοδο.
Λέει ο Ιησούς: «Σηκώστε το λίθο». Του λέει η αδελφή του πεθαμένου, η Μάρθα: «Κύριε, ήδη μυρίζει, γιατί είναι η τέταρτη ημέρα που πέθανε».
Της λέει ο Ιησούς: «Δε σου είπα ότι, αν πιστέψεις, θα δεις τη δόξα του Θεού;»
Σήκωσαν λοιπόν το λίθο. Τότε ο Ιησούς σήκωσε τους οφθαλμούς του πάνω και είπε: «Πατέρα, σε ευχαριστώ γιατί με άκουσες.
Εγώ βέβαια ήξερα ότι πάντα με ακούς, αλλά για το πλήθος που έχει σταθεί γύρω το είπα, για να πιστέψουν ότι εσύ με απέστειλες».
Και αφού είπε αυτά, με μεγάλη φωνή κραύγασε: «Λάζαρε, βγες έξω».
Εξήλθε τότε ο πεθαμένος, έχοντας δεμένα τα πόδια του και τα χέρια του με επιδέσμους, και το πρόσωπό του ήταν περιδεμένο με μαντίλι. Τους λέει ο Ιησούς: «Λύστε τον και αφήστε τον να φύγει».

Η συνωμοσία για να σκοτώσουν τον Ιησού
Πολλοί λοιπόν από τους Ιουδαίους που ήρθαν προς τη Μαρία και είδαν όσα έκανε πίστεψαν σ’ αυτόν.
 
Δείτε επίσης
 

Σάββατο 2 Απριλίου 2022

God’s Tattoos

Call me a Boomer. Among the more surprising developments across my nearly seven decades of life is the now widespread practice of tattooing. As a child in the 50’s, the only tattoos I ever saw were on the occasional sailor, and we rarely saw many of them. Indeed, I don’t think there was a tattoo parlor anywhere in our city, and if there were, it would have been on the shady side of town. So, it was with an old-fashioned, skeptical eye that I first began to see (and judge) the advent of tattooing in the 2000’s. What was an isolated thing at first, a fashion of youth, is today rather ubiquitous. You see them everywhere, across age groups, religious groups, etc. Indeed, I suspect there are a lot of tattoo’s that we don’t see, inscribed in places that have meaning for the wearer, though not meant for the public eye.

I no longer judge them. They are clothing, of a sort, ink suits and badges, performing some of the things that clothing has always accomplished, but in a manner that indicates a deeper commitment or need. Adam and Eve (in their sin) found that they were naked and they sought to hide. They covered themselves with leaves. We’ve been covering ourselves ever since. Generally, our coverings are “identities,” false modes of being that always hide the truth of our shame. Our shame is painful – who would want it to be seen?

And so we wear our school colors, our class uniforms, the styles and fashions that seek to say many things about us, often suggesting things that are misleading. Our removeable identities seek to make us more than we are. The school colors and merchandise seek to say, “We won,” even though “we” didn’t play a single minute. They played. We watched. But our make-shift identities say that they are us and that we won.

It’s a tribal thing. Nations are but tribes writ large, flags but tattoos on a pole.

And then there are God’s tattoos.

See, I have inscribed you on the palms of My hands; Your walls are continually before Me.” Isaiah 49:16

This comes in a passage where God is assuring the people of Israel that He will never forget them.

“Can a woman forget her nursing child, and not have compassion on the son of her womb? Surely they may forget, Yet I will not forget you.Isaiah 49:15

In our Orthodox prayers for the departed, we pray, “Make their memory to be eternal.” It is a prayer that asks God to do what He has already promised to do (which is typical of most prayers).

There is yet more to be seen in this “eternal memory” within God. Isaiah depicts it as “graven on His hands.” We clearly see the hands of God, manifest in the hands of Christ, who is crucified for us. Our “names” are engraved as wounds in the hands of “Lamb slain from the foundation of the world.” God not only remembers us (described in such a graphic manner), but remembers us in our suffering. Those same wounds do not disappear in the resurrected Christ, but remain visible, now as marks of His glory.

…if indeed we suffer with Him, we will also be glorified with Him (Rom. 8:17)

The clothing, costumes, and marks we place upon ourselves seek to reveal something (or cover something). In some manner, they shield us, though feebly, like the fig-leaves of poor Adam. There is, however, a nakedness that is not ashamed, when it is covered in the righteousness of Christ, received in Holy Baptism. Its marks are indelible. Within the soul there is inscribed the wounds of Christ, gathering into them all the suffering of the soul. In that patient work, suffering is transformed into glory by the God who will not and cannot forget.

Remember us, O Lord, in Your kingdom!

Κυριακή 20 Μαρτίου 2022

“To the heights! To the heights!”, Saint Gregory Palamas, Archbishop of Thessalonica (2nd Sunday of Great Lent)

Orthodox Church in America

See also:


This Sunday was originally dedicated to Saint Polycarp of Smyrna (February 23). After his glorification in 1368, a second commemoration of Saint Gregory Palamas (November 14) was appointed for the Second Sunday of Great Lent as a second “Triumph of Orthodoxy.”

Saint Gregory Palamas, Archbishop of Thessalonica, was born in the year 1296 in Constantinople. Saint Gregory’s father became a prominent dignitiary at the court of Andronicus II Paleologos (1282-1328), but he soon died, and Andronicus himself took part in the raising and education of the fatherless boy. Endowed with fine abilities and great diligence, Gregory mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, barely twenty years old, withdrew to Mount Athos in the year 1316 (other sources say 1318) and became a novice in the Vatopedi monastery under the guidance of the monastic Elder Saint Νikόdēmos of Vatopedi (July 11). There he was tonsured and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory’s mother and sisters also became monastics.

After the demise of the Elder Νikόdēmos, Saint Gregory spent eight years of spiritual struggle under the guidance of the Elder Nikēphóros, and after the latter’s death, Gregory transferred to the Lavra of Saint Athanasius (July 5). Here he served in the trapeza, and then became a church singer. But after three years, he resettled in the small skete of Glossia, striving for a greater degree of spiritual perfection. The head of this monastery began to teach the young man the method of unceasing prayer and mental activity, which had been cultivated by monastics, beginning with the great desert ascetics of the fourth century: Evagrius Pontikos and Saint Macarius of Egypt (January 19).

Later on, in the eleventh century Saint Simeon the New Theologian (March 12) provided detailed instruction in mental activity for those praying in an outward manner, and the ascetics of Athos put it into practice. The experienced use of mental prayer (or prayer of the heart), requiring solitude and quiet, is called “Hesychasm” (from the Greek “hesychia” meaning calm, silence), and those practicing it were called “hesychasts.”

During his stay at Glossia the future hierarch Gregory became fully embued with the spirit of hesychasm and adopted it as an essential part of his life. In the year 1326, because of the threat of Turkish invasions, he and the brethren retreated to Thessalonica, where he was then ordained to the holy priesthood.

 


Saint Gregory combined his priestly duties with the life of a hermit. Five days of the week he spent in silence and prayer, and only on Saturday and Sunday did he come out to his people. He celebrated divine services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city’s educated youth, headed by the future patriarch, Isidore. After he returned from a visit to Constantinople, he found a place suitable for solitary life near Thessalonica the region of Bereia. Soon he gathered here a small community of solitary monks and guided it for five years.

In 1331 the saint withdrew to Mt. Athos and lived in solitude at the skete of Saint Savva, near the Lavra of Saint Athanasius. In 1333 he was appointed Igumen of the Esphigmenou monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete of Saint Savva, where he devoted himself to theological works, continuing with this until the end of his life.

In the 1330s events took place in the life of the Eastern Church which put Saint Gregory among the most significant universal apologists of Orthodoxy, and brought him great renown as a teacher of hesychasm.

About the year 1330 the learned monk Barlaam had arrived in Constantinople from Calabria, in Italy. He was the author of treatises on logic and astronomy, a skilled and sharp-witted orator, and he received a university chair in the capital city and began to expound on the works of Saint Dionysius the Areopagite (October 3), whose “apophatic” (“negative”, in contrast to “kataphatic” or “positive”) theology was acclaimed in equal measure in both the Eastern and the Western Churches. Soon Barlaam journeyed to Mt. Athos, where he became acquainted with the spiritual life of the hesychasts. Saying that it was impossible to know the essence of God, he declared mental prayer a heretical error. Journeying from Mount Athos to Thessalonica, and from there to Constantinople, and later again to Thessalonica, Barlaam entered into disputes with the monks and attempted to demonstrate the created, material nature of the light of Tabor (i.e. at the Transfiguration). He ridiculed the teachings of the monks about the methods of prayer and about the uncreated light seen by the hesychasts.

Saint Gregory, at the request of the Athonite monks, replied with verbal admonitions at first. But seeing the futility of such efforts, he put his theological arguments in writing. Thus appeared the “Triads in Defense of the Holy Hesychasts” (1338). Towards the year 1340 the Athonite ascetics, with the assistance of the saint, compiled a general response to the attacks of Barlaam, the so-called “Hagiorite Tome.” At the Constantinople Council of 1341 in the church of Hagia Sophia Saint Gregory Palamas debated with Barlaam, focusing upon the nature of the light of Mount Tabor. On May 27, 1341 the Council accepted the position of Saint Gregory Palamas, that God, unapproachable in His Essence, reveals Himself through His energies, which are directed towards the world and are able to be perceived, like the light of Tabor, but which are neither material nor created. The teachings of Barlaam were condemned as heresy, and he himself was anathemized and fled to Calabria.

But the dispute between the Palamites and the Barlaamites was far from over. To these latter belonged Barlaam’s disciple, the Bulgarian monk Akyndinos, and also Patriarch John XIV Kalekos (1341-1347); the emperor Andronicus III Paleologos (1328-1341) was also inclined toward their opinion. Akyndinos, whose name means “one who inflicts no harm,” actually caused great harm by his heretical teaching. Akyndinos wrote a series of tracts in which he declared Saint Gregory and the Athonite monks guilty of causing church disorders. The saint, in turn, wrote a detailed refutation of Akyndinos’ errors. The patriarch supported Akyndinos and called Saint Gregory the cause of all disorders and disturbances in the Church (1344) and had him locked up in prison for four years. In 1347, when John the XIV was replaced on the patriarchal throne by Isidore (1347-1349), Saint Gregory Palamas was set free and was made Archbishop of Thessalonica.

In 1351 the Council of Blachernae solemnly upheld the Orthodoxy of his teachings. But the people of Thessalonica did not immediately accept Saint Gregory, and he was compelled to live in various places. On one of his travels to Constantinople the Byzantine ship fell into the hands of the Turks. Even in captivity, Saint Gregory preached to Christian prisoners and even to his Moslem captors. The Hagarenes were astonished by the wisdom of his words. Some of the Moslems were unable to endure this, so they beat him and would have killed him if they had not expected to obtain a large ransom for him. A year later, Saint Gregory was ransomed and returned to Thessalonica.

Saint Gregory performed many miracles in the three years before his death, healing those afflicted with illness. On the eve of his repose, Saint John Chrysostom appeared to him in a vision. With the words “To the heights! To the heights!” Saint Gregory Palamas fell asleep in the Lord on November 14, 1359. In 1368 he was canonized at a Constantinople Council under Patriarch Philotheus (1354-1355, 1364-1376), who compiled the Life and Services to the saint. 

Troparion — Tone 8

O luminary of Orthodoxy, support and teacher of the Church, / ideal of monks and invincible champion of theologians, / O wonderworker Gregory, boast of Thessalonika and herald of grace, / always intercede for all of us that our souls may be saved.

Kontakion — Tone 4

Now is the time for action! / Judgment is at the doors! / So let us rise and fast, / offering alms with tears of compunction and crying: / “Our sins are more numerous than the sands of the sea; / but forgive us, O Master of All, / so that we may receive the incorruptible crowns.”

Kontakion — Tone 8

(Podoben: “O Victorious Leader...”)
Holy and divine instrument of wisdom, / radiant and harmonious trumpet of theology, / we praise you in song, O divinely-speaking Gregory. / As a mind standing before the Primal Mind, guide our minds to Him, Father, / so that we may cry aloud to you: “Rejoice, herald of grace.”

 

Σάββατο 5 Μαρτίου 2022

Greek Television Series on the Life of Saint Paisios (Episodes 1 - 3)

 


The life of Saint Paisios the Athonite has become a television series (as reported in September 2020) and has enjoyed high ratings and much acclaim in Greece. It aspires to bring to the screens of... [[ This is a content summary only. Visit my website for full links, other content, and more! ]]